Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	body_n	shed_v	4,580	5	9.5800	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56741	A discourse of the sacrifice of the Mass	Payne, William, 1650-1696.	1688 (1688)	Wing P901; ESTC R19214	76,727	100

because 't is not the res sacrificii which makes the sacrifice though that were never so truly present but the sacrificing Act or the Actual sacrificing it for as Bellarmine says * Nam non res illa sedgei illius oblatio proprie est sacrificium sacrificium enim est actio non res permanens Bellarm de Miss l. 2. c. 4. D. A sacrifice is an action not a permanent thing and 't is not the thing it self but the offering it is properly the sacrifice So that though Christs natural Body and Blood were never so much present in the Eucharist even according to the Doctrine of Transubstantiation it self yet so long as there is no proper action there to sacrifice it or no sacrificing act it would signifie nothing to the making it a sacrifice 3. This Doctrine of the Mass makes a living body a sacrifice which requires it should be dead and yet at the same represents it dead when it supposes it present in a state of life which is as odd a jumble as making a man to be by at his own funeral and at the same time bringing in the person alive yet dressing up his picture to remember him dead and in the habit of death it self The Eucharist is to remember and represent Christ in a state of death his body and blood as separated from one another and the one broken and the other poured out and the words of consecration are the spiritual sword as the Bishop of Meaux calls them that are to do this and so to constitute the sacrifice but whilst this is a doing nay by the very doing this thing the same spiritual sword becomes a spiritual word and raises the same body living and sets it in that state upon the Altar so that by this means it destroys the sacrifice a great deal more then it made it before for it makes it be then truly living whereas it only represented it before as dead So that 't is at the same time a dead representative sacrifice and a living proper sacrifice which is in truth no sacrifice at all for a living sacrifice is just as much sense as a dead Ammal that is 't is a contradiction and one of the Terms destroys the other If a Jewish Priest had knockt down the Oxe with one hand and raised him up with the other or restored him to life after he had slew him this would have made but a very odde sacrifice and to make Christ dead by the sacramental signs and to sacrifice him thus in Effigie and to make him alive again under the sacramental signs and so to sacrifice him truly this is a strange and unaccountable riddle I would ask whether the consecrated species of Bread and Wine by which Christs blood is shed mystically and death intervenes only by representation as the Bishop of Meaux phrases it whether these would make a real sacrifice without Christs living body under them if not 't is not this mystical representation of death makes the sacrifice Or whether Christs living body without those species and signs of his death would be a sacrifice If not then 't is not the placing that upon the Altar and so a real Oblation of it there makes the sacrifice and then what is it that does so Is it not very odd that the same person must be there seemingly dead and yet really alive at the same time to make up this sacrifice 4. The making it truly propitiatory is a very great Error and inconsistent with it self All our Religious Duties and all our vertuous actions may in a large and improper sense be said to be propitiatory as they are said also in Scripture to be sacrifices for no doubt but they make God kind and propitious to us and incline him to have Mercy upon us and the blessed Eucharist as it exhibits to us all the graces and benefits which Christ hath by his death purchased for us whereof Pardon and Remission of sin which is hereby sealed to us is a very great one so far may be called propitiatory and it may be instituted for the Remission of sin so far as it is to apply to us the vertue of Christs body and blood and make us partakers of his sacrifice upon the Cross but this it may do as it is a Sacrament without being any sacrifice much less without being a propitiatory one as the Council of Trent hath determined it to be truly propitiatory (b) Vere propitiatorium esse Injus quippe oblatione placatus Dominus Concil Trident. Sess 6. c. 2. by the oblation of which God is appeased and this in opposition to a sacrifice of Praise and Thanksgiving (c) Si quis dixoit Missae sacrisicium tantum esse laudis gratiarum actionis non autem propitiatorium Ib. Can. 3. Now as it is a sacrifice of Praise and spiritual Devotion it is no doubt in the Bishop of Meaux's words acceptable to God and makes him look upon us with a more propitious eye (d) Exposition of the Doctrine of the Cathotick Charch p. 35. Is this then all the meaning of its being propitiatory Did ever any Protestant deny it to be thus And is not this to explain away the true meaning of the word and to give up the Controversie The true notion of a propitiatory sacrifice is this that it suffers a vicarious punishment in anothersstead that by it the punishment is transferr'd from the offender to that and so he is discharged from it and God is pleased for the sake of that not to be angry but kind and propitious to him this I think cannot be denyed and let us see if this will fit to the Eucharist If Christ be really present there yet does he saffer any punishment there in our stead does he pay any price there for our sins If not there cannot be any true propitiation then made nor can the sacrifice be truly propitiatory Christ did once upon the Cross where he suffered as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vicarious punishment for our sins by his one oblation of himself once offered make a full perfect and sufficient sacrifice for the sins of the whole World * Prav● of Consent at in Commun Serv. and Bellarmine is forced to own That 't is the sacrifice of the Cross is properly meritorious and satisfactory because Christ when he was then mortal could merit and satisfie but the sacrifice of the Mass is properly only impetratory for Christ being now immortal can neither merit nor satisfie * Nam sacrificium crucis fait meritorium satisfactorium impetratorium verè propriè quia Christus tunc mortalis erat mereri ac satisfacere poterat sacrificium Missae propriè salum est Impetratorium quia Chrisius nunc immortalis nec mereri nec satisfacere potest Bellarm. de Missa l. 2. c. 4. C. Thus truth will out at last though there be never so much art used to stifle and conceal it and this is

as the Jews did upon the cross and yet without this they cannot truly sacrifice him or properly offer him according to the Apostle But this says their great Champion the Bishop of Meaux is done mystically Christ is mystically slain and doth mystically suffer death upon the Altar that is by way of representation and resemblance and the mysterious signification of what is done there as St. Paul says to the Galatians chap. 3. v. 1. Before whose eyes Jesus Christ hath been evidently set forth crucified among you Now so Christ may be crucified every time we hear or read his crucifixion lively represented to us as we may see a bloody Tragedy without one drop of blood spilt so Christ may be mystically slain in the Sacrament when his body is broke and his blood poured out in mystery and representation but this is not true and proper Offering which is necessary to make a true and proper sacrifice as they will have that of the Mass to be if they would be contented with a mystical sacrifice to represent and commemorate Christs death that they know we are willing to allow and then a mystical suffering that is not a real and proper would be sufficient for a mystical that is not proper sacrifice but the suffering must be as true and proper as the sacrifice and if the one be but mystical the other must be so too if the Bullock or Goat of the sin-offering which was to be offered on the great day of Atonement had been only Mystically slain and Mystically offered upon the Altar they had been as really alive for all that as any that were in the Fields and had been no more true and proper sacrifices of atonement and expiation then they were for without shedding of blood as the Apostle says there is no Remission Heb. 9.22 it was the shedding or pouring out the blood in which the Life was supposed to be and therefore the taking away the Life of the sacrifice that did really make the sacrifice to be truly propitiatory or avail able before God as a price and recompence for the remission of sins and how then can the sacrifice of the Mass be truly propitiatory when the blood is not truly shed when according to themselves it is Incruentum sacrificium an unbloody sacrifice and therefore according to the Apostle it cannot be propitiatory for the Remission of sins as will be further insisted upon afterwards Thus we see how much there is in those clear places of Scripture against the sacrifice of the Mass and how little there is for it in those dark ones which are produced by our Adversaries Thirdly It has no just claim to Antiquity nor was there any such Doctrine or Practice in the Primitive Church this is greatly boasted and vaunted of and although their cause runs very low in Scripture yet they pretend it carries all Antiquity before it where nothing is more common than to have the name of Oblation and Sacrifice and Host and Victim attributed to the blessed Eucharist and to have it said that we do there offer and immolate and sacrifice unto God this we readily acknowledge and though we can by no means allow Antiquity to take place of Scripture or to set up either an Article of Faith or essential part of Worship which is not in Scripture and our Adversaries seem to agree with us in this that there must be a divine Institution for a sacrifice or else it can have no true foundation so that if Scripture fails them 't is in vain to flye for refuge to Antiquity yet we doubt not but that Scripture and Antiquity will be fairly reconciled and be made very good Friends in this point and both of them against the sacrifice of the Mass as 't is taught and practised in the Church of Rome The name of Sacrifice and oblation is often given both in Scripture and Antiquity in an improper general and metaphorical sense thus it is applyed to the inward actions of the mind to penitence and sorrow for sin The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Psal 51.17 To the outward Thanksgivings of the mouth when we render unto God the Calves of our lips Hosea 14.2 When we offer unto him Thanksgiving Psal 50.14 or as the Apostle more fully expresses it when he commands Christians to offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Heb. 13.15 where the Metaphor is carried on in several words and in the very next verse 't is applied to works of Mercy and Charity and beneficence to others but to do good and to communicate forget not for with such sacrifices God is well pleased verse 16. and St. Paul in another place calls the Philippians Charity an odour of a sweet smell a sacrifice acceptable well pleasing to God Philip. 4.18 Nay he calls preaching the Gospel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Adversaries earnestly contend to mean nothing less then a sacrifice and the converting the Gentiles he calls a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offering acceptable to God Rom. 15.16 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in another place he calls the Faith of Christians a sacrifice Philip. 2.17 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his own Martyrdom an Oblation Ib. 1 Tim. 4.6 St. Peter not only calls works of Piety Spiritual sacrifices acceptable to God through Jesus Christ but he ascribes a holy Priesthood to all Christians to offer these up 1 Pet. 2.5 and upon that account St. John also gives them the Title of Priests Rev. 1.6 Now as the holy Spirit of God often chooses to use this phrase and metaphor which is very easie and natural so from hence and in accommodation probably both to the Jews and Heathens the greatest part of whose Religion was sacrifices the ancient Writers also do very frequently make use of it and apply it both to actions of morality and to all parts of Religious Worship but especially to the blessed Eucharist which is the most sacred and solemn of all other but they do not do this in the strict and proper sense of the word sacrifice as is plain from the foregoing instances but in a large and general and metaphorical one so that though our Adversaries could muster up ten times as many places out of the Fathers wherein the Eucharist is called a sacrifice and oblation and in the celebrating of which we are said to offer and immolate to God with which they are apt to make a great show and to triumph as if the victory were perfectly gained against us yet they are all to no purpose and would do no real execution upon us unless they can prove that these are to be taken in a strict and proper sense which it is necessary they should be to make a proper sacrifice and not in a large and Metaphorical one as we are